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Chapter 11: Hare Krishna, Hare Rama!

Allow me to introduce us: Chidananda, Das Brahmachari, Das Adhikari, Indraram Das Brahmachari, Das Brahmachari. We are disciples of His Divine Grace. A.C. Bhaktivedanta Swami Prabhupada. All of us were born within the borders of United States and we became his disciples there in the last two to four years, we were initiated by him. Shri Agrawal extended an invitation to us to come here. We are not in knowledge what you might wish to do, so we are leaving the meeting up to you, and whatever you propose we will do it. Hare Krishna!

Great! He was saying that you would like to ask something, so if you have any questions.

I can pose one question. I would like to know, can you describe to me what is your conception of the absolute truth?

No conception is possible about the absolute truth because every conception is bound to be relative. So the absolute transcends every conceptualization; you cannot conceive it. You can live it, you can be in it, but no intellectual conception is possible about the absolute. And any conception is bound to be erroneous because conception, as such, is relative. So I cannot say what my conception about the absolute is. I can only say no conception is possible about the absolute. The moment you go beyond conceptions, you know the absolute. And even when you have known it, you cannot transform it into a conception.

The whole religious mind has been conceptualizing, but the religious mind means that one has come to know the boundaries of intelligence, the boundaries of intellect, and the boundaries of conceptions. The absolute is beyond, or you can say the beyond-ness is the absolute. But no conception is possible.

I am not a philosopher, and I deny every type of philosophizing. The truly religious mind is a mind that is not philosophizing about the truth. Philosophizing is a sort of mentation, your mind is working. And through mind, no contact is possible with the absolute. Only when the mind ceases - when thinking ceases, or the ego ceases - do you come in contact with it. But then there is no conception possible. So the absolute must remain beyond conceptions. The absolute must remain beyond “me” and “you.”

Where philosophy ends, the absolute begins. Where conceptions end, the absolute begins.

So I have got no conception at all.

What do you mean by “me” and “you”?

These are conceptions, egocentric conceptions. When I say “me” and “you,” I mean my mental process and your mental process. Unless these processes are. We cannot be in contact with the absolute because these processes are the barrier.

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